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kings, O Lemuel, to drink wine, nor for princes | a dagger into their bosoms; that to be so abstrong drink, lest they drink, and forget the sorbed in forming public treatises, and in the law, and pervert the judgment of any of the prosperity of the states, as to lose sight of the afflicted." How would these maxims be re-interests of religion, is equal to placing hope ceived at some of your courts. They were not in the present life, and renouncing all expectavery pleasing at that of Saul; David was, there- tion of a life to come; that to render one's fore, censured by him and his courtiers for pro- self inaccessible to the solicitations of widows posing them. Hear how he expressed him- and orphans, while we fill offices created for self in this psalm. “O Lord! remove from their service, is to usurp honours for the sake me reproach and contempt. Princes did sit of emoluments; that to suffer the publication and speak against me, because thy servant did of scandalous books, and the practice of public meditate in thy statutes. The proud have had debauchery, under pretence of toleration and me greatly in derision; yet have I not declined liberty, is to arm God against a state, though from thy law,” Psa. cxix. 22, 23. 51.
states subsist only by his protection. Let us II. Let us pass to the second article, and not repeat forgotten grievances, let us not, by consider the magnanimity of such as expose multiplying these objects, run the hazard of inthemselves to this martyrdom. This is natu- creasing the number of arguments which justify rally included in the former remark, concern our proposition. “To speak of the testimo ing the executioners who inflict the punish- nies of God before kings,” is to expose one's ment. My brethren it is impossible to speak self to a charge of rebellion, and to such punof the testimonies of God before the tyrants in ishments as ought to be reserved for real inquestion, without being accused either of a cendiaries and rebels. spirit of rebellion, aversion to social pleasures, 2. As the great men of the world would or rusticity and pedantry; three dispositions have us respect their rank, so they are equally which the great seldom forgive.
jealous of their pleasures; and most men formThe martyr for morality is sometimes taxed | ing maxims of pleasure more or less lax, acwith a spirit of rebellion. Perhaps you might cording as their rank is more or less eminent, have thought I spoke extravagantly, when I licentiousness grows along with credit and foraffirmed, that most men consider themselves tune. A man who made a scruple of being as kings in regard to their inferiors. I venture, absent from an exercise of religion, when he however, to affirm a greater paradox still; that could hardly provide bread for the day, has is, they consider themselves as gods, and de- not even attended the Lord's supper since he mand such homage to be paid to their fancied became master of a thousand a year. A man divinity as is due to none but to the true God. whose conscience would not suffer him to freIgrant great men do not all assume the place of quent some companies, when he walked afoot, God with equal arrogance. There are not many is become a subscriber to public gaming houses Pharaohs who adopt this brutal language, now he keeps a carriage. A man who would “Who is the Lord, that I should obey his have blusbed at immodest language in private voice?” Exod. v. 2. There are but few Sen- life, keeps, without scruple, a prostitute, now nacheribs, who are so extravagant as to say to he is become a public man.
Lift your eyes & the people of God, “Beware lest Hezekiah little higher, lift them above metaphorical persuade you, saying, The Lord will deliver us. kings, and look at kings properly so called. Hath any of the gods of the nations delivered Adultery, incest, and other abominations, more his land out of the hand of the king of Assyria? fit for beasts than men? what am I saying? Where are the gods of Hamath and Arphad? abominations to which beasts never abandon Where are the gods of Sepharvaim?” Isa. themselves, and of which men only are capable, Xxxvi. 18, 19.
are not these abominations considered as sports But, though the great men of the world do in the palaces of some princes. This is what not always assume the place of God with so I said, licentiousness increases with credit and much brutal insolence, yet they do assume it. fortune. The maxims which men form conThough they do not say to their inferiors in so cerning pleasures, are more or less loose acmany words, Obey us rather than God, yet do cording as their rank is more or less eminent. they not say it in effect? Is it possible to op In general, that detachment from the world pose their fancy with impunity? Is it safe to which religion proposes to produce in our establish the rights of God in their presence? hearts, that spirit of repentance with which it What success had Elijah at the court of Ahab? aims to inspire us, those images of death which Micaiah at that of Jehosaphat John the Bap- it perpetually sets before us, those plans of fetist at that of Herod?
licity disengaged from matter, to which it inWe need not go back to remote times. vites us; all these ideas are tasteless to the What success have we had among you, when great; we cannot propose them amidst their we have undertaken to allege the rights of intoxicating pleasures without being considered God in some circumstances. For example, as enemies of pleasure, as scourges to society. when we have endeavoured to convince you, 3. When we speak of the testimonies of God that to aspire at the office of a judge, without before the great, we are taxed with rusticity talents essential to the discharge of it, is to in- and pedantry. There is, among men, a miscur the guilt of all the unjust sentences that named science, without which we cannot apmay be pronounced; that to stupify the under- pear great in the world; it is called politeness, standing by debauchery, to drown reason in or good-breeding. This science consists in intemperance, to dissipate the spirits by sensual adopting, at least in feigning to adopt, all the pleasures, when going to determine questions passions and prejudices of the great, in taking which regard the lives and fortunes of mankind, such forms as they like, in regulating ideas of is to rob men of their property, and to plunge right and wrong by their caprice, in condemo
ing what they condemn, and in approving what this duty. You have heard, that it consists in they approve. In one word, politeness, in the urging the rights of God before great men; style of the great, is that suppleness which and, though it be at the hazard of all the comkeeps a man always prepared to change his forts and pleasures of life, in professing to resystem of morality and religion according to spect the moral part of religion. We do not their fancies. Not to have this disposition, to mean an unseasonable and indiscreet manner have invariable ideas, and invariable objects of doing so. The duty of confessing Jesus of pursuit, to be inconvertible in religion, to Christ before tyrants, in regard to his doctrines, have the laws of God always before our eyes, has its bounds; and so has that of confessing or, as the Scripture speaks, to "walk before his morality. There was more enthusiasm bim,” is in the style of people of the world, to than true zeal in such ancient confessors as have no breeding, to be a bad courtier, to be voluntarily presented themselves before persepossessed with that kind of folly which renders cutors, and intrigued for the glory of martyrit proper for us, though not to be confined with doon. So, in regard to the present subject, in lunatics, yet to be banished from the company our opinion, it is not requisite we should inof people of birth and quality, as they call trude into the company of the great to reprove themselves, and to be stationed in closets and them, when we have reason to believe our recells.
bukes would be injurious to ourselves, and conIII. Thus we have seen both the execution- tribute nothing to the glory of religion. All ers who punish morality with martyrdom, and the actions of a Christian should be directed by the magnanimity which exposes a man to the prudence. We only expect you should never punishment: and these are sufficient to expose blush for the precepts of your great Lawgiver, our third article, the horrors, that accompany never contribute, by mean adulation, or proit. I have no ideas sufficiently great of the found silence, to the violation of them; in short, bulk of my auditors, to engage me to be very that you would openly profess to fear God alexact in expounding this third article. I fear, ways when your profession is likely to conwere I to enlarge on this part of my subject, vince a sinner, or to convert a saint. I should raise insurmountable obstacles to the This duty carries its own evidence along end which I should propose in opening the with it. Let us here compare the doctrines subject. Forgive an opinion so inglorious to of religion with the precepts of it. The preyour piety, but too well adjusted to the imper- cepts of religion are as essential as the docfections of it. We dare not form such a plan trines; and religion will as certainly sink if for you as Jesus Christ formed for St. Paul, the morality be subverted, as if the theology when speaking of this new proselyte to Anani- be undermined. Moreover, doctrines are abas, he told him, “I will show him how great solutely useless without morality, and the docthings he must suffer for my name's sake,” trines of religion are only proposed to us as Acts ix. 16. Martyrdom for doctrines, I grant, grounds of the duties of it. The first doctrine seems at first more shocking than martyrdom of religion, the foundation of all the rest, is, for morality; but, taken altogether, it is per- that there is only one God; but why does haps less insupportable. To die for religion is God require us to admit the doctrine of his not always the worst thing in the calling of a unity. It is that we may not divide supreme Christian. Virtue wakes np into vigour in love, the character of supreme adoration, bethese circumstances, and renders itself invinci-tween the Supreme Being and creatures; for ble by its efforts. Even worldly honours some on this subject it is said, " thou shalt love the times come to embolden. That kind of he Lord thy God with all thine heart.” Now, roism which is attributed to a man making were I to deny this second proposition, we such a splendid sacrifice, supports under ex- ought not to divide between God and any quisite torments.
creature that love which is the essence of suThere is another kind of suffering, longer preme adoration, should I be a less odious and more fatiguing, and therefore more diifi- apostate than if I'denied the first? One of the cult. It is a profession, a detail, a trade of suf. most essential points of our divinity is, that fering, if I may express myself so. To see one's there is a future state. But why does God resell called to live among men whom we are al- quire us to believe a future state. It is that ways obliged to contradict upon subjects for we should regard the present life as the least which they discover the greatest sensibility; to considerable period of our duration. If then I be excluded from all their pleasures; never to deny this practical proposition, the present life be admitted into their company, except when is the least considerable part of our duration, they are under afflictions and restraints; to am I an apostate less odious than if I deny this hear one's looks and habits turned into ridi- proposition of speculation, there is a future cule, as they said of the prophet Elisha, “ He state? We say the same of all other doctrines. is a hairy man, and girt with a girdle of leather If it be the duty of a Christian to confess the about his loins," 2 Kings i. 8: What a punish- doctrines of religion, and if a simple genuflexment! Men who have withstood all the terrors ion, and the offering of one grain of incense, of racks and dungeons, have yielded to the vio- be acts of denial of these truths of speculation, lence of this kind of persecution and martyr- I ask, are not one act of adulation, one smile dom. We will not be insensible of the frailty of approbation, one gesture of acquiescence, of our auditors, and therefore, we will omit a also acts of denial in regard to practical truths discussion of the acute and horrid pains of this Most certainly. In times of persecution it was kind of martyrdom.
necessary to lift up the standard of Jesus Christ, IV. We are to treat, fourthly, of the obliga- to confess him before Herod and Pilate, and tion of speaking of the testimonies of God be- before all who took these persecutors of the fore kings. We ground this on the nature of church for their examples. In like manner,
while the church enjoys the most profound speak of thy testimonies before kings, and will peace, if innocence be oppressed, if we see not be ashamed,” finds a rich reward, first in modesty attacked, if we hear the sophisms of the ideas which a sound reason gives him of sin, we must learn to say, each in his pro- shame and glory; secondly, in the testimony of per sphere, I am a Christian, I hate calamny, his own conscience; thirdly, in the approbaI abhor oppression, I detest profaneness and tion of good people; and lastly, in the prerolicentiousness, and so on.
gatives of martyrdom. These, if I may so exThe further you carry this comparison of press myself, are four jewels of his crown. martyrdom for doctrines with martyrdom for 1. Notions of shame and glory are not arbiduties, the more fully will you perceive, that trary, they are founded on the essence of those the same reasons which establish the necessity things to which they are related; on these reof the first, confirm that of the last, and that lations they depend, and not on the caprice of apostates from morality are no less odious than different understandings. My first relation is those from divinity. Let us for a moment ex- that which I have to God, it is the relation of amine what makes the first martyrdom neces a creature to his Creator. The duty of this sary, I mean that for doctrines. Some reasons relation is that of the most profound submisregard the believers themselves. Our attach- sion. My glory is to discharge this duty, and ment to the religion of Jesus Christ may be it is my shame to violate it. My second reladoubtful to ourselves, before we suffer for it. tion is that which I have to men, a relation Martyrdom is a trial of this attachment. “Be- between beings formed in the same image, subloved, think it not strange concerning the fiery ject to the same God, and exposed to the same trial which is to try you, as though some strange miseries. The duty of this relation is that of thing happened unto you,” | Pet. iv. 12. Some treating men as I wish they would treat me; regard the spectators, in whose presence God or, to use the words of Jesus Christ, “ of doing calls his children to suffer for religion. Chris- to them whatsoever I would they should do tians have made more disciples to the true re to me,” Matt. vii. 12. It is my glory to disligion, by suffering persecution, than tyrants charge this duty, and my shame to violate it; have taken from it by persecuting. This is a and so of the rest. These ideas are not arbisecond view of martyrdom. A martyr may trary, they are founded in the nature of things. say, with his divine Master, “I, if I be lifted No mortal, no potentate has a right to change up, will draw all men unto me,” John xii. 32. them. If, then, the great regard me with disSome of these reasons regard the honour of dain, when I answer to my relations, and disreligion, for which God calls us to suffer. charge the duties of them, I will not be ashamWhat can be more glorious for it than that ed. The contempt which this conduct brings peace, and joy, and firmness, with which it in- upon me, falls back upon my despiser, because apires its martyrs' How ravishing is this re- shame is a necessary consequence of violating ligion, when it supports its disciples under the these duties, and because glory is a necessary most cruel persecutions! How truly great does consequence of practising them. it appear, when it indemnifies them for the loss 2. The martyrdom of morality is rewarded of fortune, rank, and life; when it makes them by the testimony of conscience, and by the inefsee, through a shower of stones, the object of fable joys with which the heart is overwhelmtheir hope, and impels them to exclaim with ed. While the tribunals of the great condemn St. Stephen, “Behold, I see the heavens open- the Christian, an inward judge absolves him; ed, and the Son of Man standing on the right and the decrees of the former are reversed by hand of God!" Acts vii. 56. This is a third the latter. “Our rejoicing is this, the testimoview of martyrdom, and it would be as easy to ny of our conscience. I suffer; nevertheless I increase the list as it is to make the applica- am not ashamed, for I know on whom I have tion. Let us apply to martyrdom for duties, believed,” 2 Cor. i. 12; 2 Tim. i. 12. what we have said concerning martyrdom for 3. The moral martyr is rewarded by the apdoctrines, and we shall be obliged to conclude, probation of good people. Indeed, suffrages that the same reasons establish the necessity of will never be unanimous. There will always both.
be in the world two opposite systems, one of Let us not pass lightly over this article. If virtue, another of sin. The partisans of a systhere be a martyrdom of morality, how many tem of sin will always condemn the friends of apostles have we among us? How often have virtue as the friends of virtue will always conwe denied our holy religion? How often, when demn the partisans of sin. You cannot be conit has been jeeringly said to us, “Thou also sidered in the same light by two such different wast with Jesus," have we sneakingly replied, classes of judges. What the first account in" I know not what thou sayest?"
famous, the last call glory; and the last will V. We come to our last article, the crown cover you with glory for what the first call of moral martyrdom. Here a new order of your shame. If you be obliged to choose one objects present themselves to our meditation. of the two parties to judge you, can you possiPardon me, if I cannot help deploring the loss bly hesitate a moment on which to fix your or the suspension of that voice with which for choice? The prophet indemnified himself by three and twenty years I have announced the an intercourse with the people of God, for the testimonies of God, so as to be clearly heard at injury done him by the great.“ I am,” said he, the remotest parts of this numerous auditory. "a companion of all them that fear thee, and However, I will try to present to you at least a of them that keep thy precepts,” Ps. cxix. ss. few of the truths which I dare not undertake Suffer me to sanctify here the profane praise to speak of in their utmost extent.
which Lucan gave Pompey;* “The gods are The martyrdom of morality! A man who can say to Ciod, as our prophet said, “I will * Victrex Causa Deis Placuit; sed Victa Catoni.
for Cesar, but Cato is for Pompey.” Yes, the approbation of Cato is preferable to that of the
SERMON LV. gods! I mean those imaginary gods, who frequently usurp the rights of the true God.
In fine, the martyr for morality is rewarded THE FATAL CONSEQUENCES OF A by the prerogatives of martyrdom. It would
BAD EDUCATION. be inconvenient, in the close of a sermon, to discuss a question that would require a whole
1 SAMUEL Ü. 12, 13. discourse; I mean that concerning degrees of glory, but that, if there be degrees of glory, In that day, I will perform against Eli, all things the highest will be bestowed on martyrs, will
which I have spoken concerning his house; admit of no dispute. This, I think, may be when I begin, I will also make an end. For proved from many passages of Scripture. St. I have told him, that I will judge his house for John seems to have taken pains to establish for the iniquity which he knoweth; bethis doctrine, in the Revelation: “He that cause his sons made themselves vile and he reovercometh, and keepeth my works unto the
strained them not. end, to him will I give power over the nations, These words are part of a discourse which and he shall rule them with a rod of iron; as God addressed to young Samuel in a vision, the vessel of a potter shall they be broken into the whole history of which is well known to shivers," chap. ii. 26, 27. This regards mar us all. We intend to fix our chief attention tyrs, and this seems to promise them pre-emi- on the misery of a parent, who neglects the nence. “Behold I come quickly; hold that education of his children: but before we confast which thou hast, that no man take thy sider the subject in this point of view, we will
Him that overcoineth will I make a make three remarks tending to elucidate the pillar in the temple of my God, and he shall history. The crimes of the sons of Eli, the go no more out; and I will write upon him the indulgence of the unhappy father, and the name of my God, and the name of the city of punishment of that indulgence, demand our my God, which is new Jerusalem, which com- attention. eth down out of heaven from my God," chap. Observe the crimes of the sons of Eli. They iii. 11, 12. This regards martyrs, and this supported their debaucheries by the victims seems to promise them pre-eminence. “What which the people brought to the tabernacle to are these which are arrayed in white robes be offered in sacrifice. The law assigned them and whence came they? These are they which the shoulders and the breasts of all the beasts caine out of great tribulation, and have wash- sacrificed for peace-offerings: but, not content ed their robes, and made them white in the with these, they seized the portions which God blood of the Lamb. Therefore are they before had appointed to such as brought the offerings, the throne of God," chap. vii. 13—15. This and which he had commanded them to eat in regards martyrs, and this also seems to promise his presence, to signify their communion with them pre-eminence.
him. They drew these portions with fleshChristians, perhaps your minds are offended hooks out of the caldrons, in which they were at the gospel of this day. Perhaps you are boiling. Sometimes they took them raw, that terrified at the career which we have been they might have an opportunity of preparing opening to you. Perhaps you are inwardly them to their taste; and thus by serving themmurmuring at this double martyrdom. Ah! selves before God, they discovered a contempt rather behold "the great cloud of witnesses” for those just and charitable ends which God with which you are compassed about, and con- had in view, when he ordained that his minis gratulate yourselves that you fight under the ters should live on a part of the sacrifices.same standard, and aspire at the same crown. God, by providing a table for the priests in his Above all, "look unto Jesus, the author and own house, intended to make it appear, that finisher of faith, who endured such contradic- they had the honour of being his domestics, tion of sinners against himself;" and who, as and, so to speak, that they lived on his revethe same apostle Paul speaks, not only "en nue. This was a benevolent design. God also, dured the cross,” but also “ despised the by appointing the priests to eat after they had shame.” Hark! he speaks to you from the sacrificed, intended to make them understand goal, and in this animating language addresses that he was their sovereign, and the principal you, “ If any man hear my voice, I will come object of all the ceremonies performed in his in to him. To him that overcometh will ! palace. These were just views. grant to sit with me in my throne, even as I The excesses of the table generally prepare also overcame, and am set down with my Fa- the way for debauchery; and the sons of Eli ther in his throne,” Rev. iii. 20, 21. Happy having admitted the first, had fallen into the you, if you be accessible to such noble motives! last, so that they abused "the women that asHappy we, if we be able to say to God, in sembled at the door of the tabernacle of the that solemn day in which he will render to congregation," chap. ii. 22; and to such a deevery one according to his works, “I have gree had they carried these enormities that the preached righteousness in the great congrega- people, who had been used to frequent the holy tion. Lo, I have not refrained my lips, o place only for the purpose of rendering homLord, thou knowest; I have not bid thy righte age to Almighty God, were drawn thither by ousness within my heart, I have declared thy the abominable desire of gratifying the inclinafaithfulness and thy salvation, I have not con- tions of his unworthy ministers. Such were cealed thy loving kindness! Withhold not the crimes of the sons of Eli. thou thy tender mercies from me, O Lord!" Let us observe next the indulgence of the paGod grant us this grace. Amen.
rent. He did not wholly neglect to correct his
sons, for the reproofs he gave them are record- | violent death of Eli; all these events are fully ed in the second chapter. “Why do ye such known. things” said he to them, “for I hear of your I hasten to the chief design of this discourse. evil dealings by all this people. Do not so my The extreme rigour which God used towards sons, for it is no good report that I hear.” To Eli, and the terrible judgments with which perform a duty of such importance with so he punished the indulgence of this unhappy much indifference, was equal to an encourage- parent, seemed to offend some who have not ment of the sin. Eli made use of petitions attended to the great guilt of a parent, who and exhortations, when he ought to have ap- neglects to devote his children to God by a holy plied sharp reproofs, and alarming threaten- education. I am going to endeavour to remove ings. He censured and rebuked, when he this offence, and, in order to do so, I shall not ought to have anathematized and thundered: confine myself to my text, but shall treat of accordingly, after the Holy Spirit had related the subject at large, and show you, as our time the reproofs which Eli, in the words just now will allow, first, the crimes and miseries of a cited, addressed to his sons, he tells us in the parent, who neglects the education of his famitext, by a seeming contradiction, but in words ly; and secondly, the means of preventing full of truth and good sense, that Eli“ restrain- them. We will direct our reflections so that ed them not.”
they may instruct not only heads of families, Observe thirdly what terrible punishments but all our hearers, and so that what we shall this criminal indulgence drew down upon the say on the education of children, by calling to guilty father, the profligate sons, and even the mind the faults committed in our own, may whole people under their direction. A prophet enable us to correct them. had before denounced these judgments against To neglect the education of our children is Eli, in order to engage him to prevent the re to be ungrateful to God, whose wonderful power petition of the crimes, and the infliction of the created and preserved them. With what marpunishments. “Wherefore honourest thou thy vellous care does a kind Providence watch sons above me?" said the man of God. “I over the formation of our infants, and adjust said, indeed, that thy house, and the house of all the different parts of their bodies? thy father, should walk before me for ever: With what marvellous care does a kind Probut behold the days come that I will cut off vidence provide for their first wants: for at first thine arm, and the arm of thy father's house, they are like those idols, of which the prophet that there shall not be an old man in thine speaks, “they have eyes and see not, they house. And thou shalt see an enemy in my have ears and hear not, they have feet and habitation, in all the wealth which God shall cannot walk.” Frail, infirm, and incapable give Israel. And the man of thine, whom I of providing for their wants, they find a suffishall not cut off from mine altar, shall be to cient supply in those feelings of humanity and consume thine eyes, and to grieve thine heart. tenderness with which nature inspires all huAnd this shall be a sign unto thee, thy two man kind. Who can help admiring that, at a sons, Hophni and Phinehas in one day shall time when infants have nothing that can please, both of them die," chap. ii. 29, &c.
God enables them to move the compassion of These threatenings were accomplished in all their parents, and to call them to their suecour their rigour. The arm is in Scripture an em- by a language more eloquent and more pablem of strength, and when the prophet threat- thetic than the best studied discourses? ened Eli, that the Lord would cut off his arm, With what marvellous care does a kind Proand the arm of his father's house, he meant to vidence preserve them amidst a multitude of foretell that the family of this priest should accidents which seem to conspire together to fall into decay. Hophni and Phinehas perished snatch them away in their tenderest infancy, in battle when the Philistines conquered the Is and in all their succeeding years. Who but a raelites. Ahitub and Ichabod, the sons of Phi- Being almighty and all-merciful could preserve nehas, lived only a few years after the death a machine so brittle, at a time when the least of their father. If we believe a tradition of shock would be sufficient to destroy it. the Jews, this threatening was accomplished With what astonishing care does a kind Promany ages after it was uttered. We are told vidence provide for those wants, which old age in the Talmud, that there was at Jerusa- incapacitates us to supply? Who can shut his lem a family, in which no one outlived the eyes against all these wonders without sinking eighteenth year of his age; and that a famous into the deepest stupidity, and without exposRabbi found by inquiring into the origin of that ing himself to the greatest misery family, that it descended from Eli. A rival, To neglect the education of our children is Zadok, was made high priest instead of Abia- to refuse to retrench that depravity which we comthar, a descendant of Éli. We are able to municated to them. Suppose the Scriptures prove by very exact registers that the high bad not spoken expressly on the subject of oripriesthood continued in the family of Zadok ginal depravity, yet it would argue great stunot only from the building of the temple to the pidity to question it. As soon as infants disdestruction of it, that is to say for the space cover any signs of reason, they discover signs of four hundred years, but even to the time of of depravity, and their malice appears as their Antiochus Epiphanes. The rest of the mis- ideas unfold themselves. Sin in them is a fire fortunes of Éli, the victory obtained by the at first concealed, next emitting a few sparks, Philistines, the taking of the ark, the confusion and at last bursting into a great blaze, unless it which brought on the labour and the death of be prevented in time. Whence do they derive the wife of Phinehas, who expired, " saying, so great an infection? Can we doubt it, my name the child Ichabod, for the glory is de- brethren? They derive it from us, and by comparted from Israel," chap. iv. 19, &c. the municating our nature we communicate our